Harsha Walia Interview – Defining Border Imperialism

Highly recommend watching and absorbing the knowledge Harsha Walia shares in this – it will take just 13 and a half minutes out of your day:

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‘The Grapevine’ – great web show, great episode on colourism!

Continuing yet again on a theme! I’m still thinking about representation of Black women in various types of visual media, so was happy to come across this clip.

It is The Grapevine – “a fresh and innovative take on the panel style discussion. The show places the topics of today in the hands and minds of young game changers, artists, cultural innovators, and professionals to dissect what the impact is for this generation.” Created by Ashley Akunna.

This episode on colourism was published last year. There are new episodes (published in the last few weeks) HERE.

Loved everyone aside from the lady in the mustard sweater who thinks we should just see the light skin/dark skin thing as a “preference” (the light skin equivalent to white “colourblindness” that ignores systemic political reality and favours wishful thinking) and who wondered out loud when Black people will all get to a place of unity; the response to her query from the lady leading the discussion was good.

As someone who has experienced both light skinned privilege AND been told I was too dark, who has been bullied for being perceived as light skinned from understandably wounded dark skinned girls AND been compared by other “un-woke” Black people to lighter skinned girls, can I echo the sentiments of one of the panellists and say that the lady in the mustard sweater really needs to stop getting her back up and check her light-skin privilege. Everyone’s pain is real with regards to shade shade, but there is a bigger context here. Praise to the other light skin ladies on the panel who understand that.

My other favourite response is at the 15:35 mark; lady talks about the reality of colourism, about overt and pervasive light-skinned privilege in visual media, and how a shift is starting to occur with dark-skinned “identifiably Black” women creating shows and media that lovingly centre such women.

I really love the contribution of the men to the discussion too. But I’m really not doing it justice, so just watch it here:


My Women of the World Festival Melbourne Opening Talk: ‘3 Priorities’

I had a ball tonight delivering this little speech at Women of the World Festival Melbourne Opening (invite only). Was honoured to present alongside MzRizk, Katrina Sedgwick, Aseel Tayah, Inez Martorell, and Heather Horrocks. We were each asked to respond to this in 5 minutes: “As a woman of the world what are your top 3 priorities?” And end with “as a woman of the world, my dream for our future is…”. I love how different our responses were from each other! And that in delivering my own, I actually found a whole new group of comrades who vibed with what I said 🙂

Much thanks to Tammy Anderson for being our charismatic MC for the evening, Karen Jackson for a beautiful Acknowledgement of Country, the West Papuan Black Sistaz for bringing the music, and to Producer Alia Gabres for inviting me to share my thoughts!

 

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SO. When I received the brief for this talk today, it sounded pretty simple … until I remembered how HUGE and complex the world is, how MANY women there are in it, and how diverse our world views and lived experiences are.

Because of this, I feel the need to preface my 3 priorities by stating clearly that I am a Black Pacific Islander, immigrant citizen of a white settler colony. THAT IS THE LENS through which I see the world.

When I think of diversity feminism, because of the hugeness of the world, I tend to focus on what I know and what I can shape – and that is the societies of white settler colonies like Australia, New Zealand, Canada, United States.

These nation-states have similar histories in terms of genocidal settler violence against indigenous peoples, slavery or coerced labour, waves of white migration, waves of persistent opposition to NON-white migration, and internal histories of struggle to extend civil and human rights to various groups within them – struggles that continue today.

Bearing this in mind, here are my 3 priorities as a woman of the world.

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Priority Number One. Think Globally.

I had the good fortune this year of meeting my hero, scholar, activist and feminist Angela Davis. One of many things I admire about Angela, is her ability to see the connections between social justice and environmental struggles in different parts of the globe; and how they ALL connect to the global economic system, and the decadence of the industrialised world. Corporatism. The profit motive.

Fundamentally, I know that this is CRUCIAL to understand. So my NUMBER ONE lifelong priority is to educate myself, and then others, on these global interconnections. That understanding enables cross border solidarity, strategizing, and collective action, for the liberation of humankind including womankind.

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Priority Number Two. Act intersectionally, locally.

This one is actually a little bit easier for me to get than most; mainly because my own lived experience is extremely intersectional. I’m Black. I’m a Black Woman. I’m a Black disabled woman who lives with a mental illness. And I am on a very low income.

On a weekly basis, I come up against the intersections of various types of marginalization I experience because of structural discrimination against me.

There are a range of structural -isms and phobias built into our colonies’ foundations that INTERSECT to make some people’s lives much harder than they should be. Whilst most women will face sexism and misogyny, focusing only on those issues fails to take into account those other systemic barriers that people who are not part of the power structure, also face: racism, colorism, homophobia, transphobia, heterosexism, classism, ageism, to name a few.

Then there is the fact that indigenous Australians – like indigenous peoples in other white settler colonies whose sovereignty has never been ceded – contend with pervasive and deep rooted racism, the intergenerational effects of genocidal actions taken by colonisers over centuries, and present day settler violence against indigenous communities and bodies.

Add to that the plight of the truly vulnerable stateless people, asylum seekers and refugees, who are dealt appalling carceral punishments for committing the supposed crime of seeking asylum and a future on our imperfect but safer shores.

For any woman of the world truly concerned with social justice and liberation, prioritizing the ability to think INTERSECTIONALLY and align our social justice organizing with that vision, is essential.

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Priority Number Three. Make ethical consumer and political choices.

We live in a country that is one of the beneficiaries of the global capitalist system, which relies on the exploitation of whole countries and regions, people, natural resources and animals to create products that all of us who have forgotten how to live in harmony with nature, choose to consume. Those choices maintain demand for products. None of us, therefore, are untainted by the injustice built into the system that we are born into. My phone, for example, was created in part with elements exploitatively mined from the Congo and made by workers under indefensible conditions in China.

I am a writer and also a person with a disability; I need technology to work and live, so giving up the phone is not a choice I can make anytime soon. But there are myriad choices we as consumers living in the West make all the time, particularly if you have disposable income.

So my priority going forward is to make sure that my choices, as much as possible, are made consciously. By that I mean, I want to know where my stuff was made, who made it and under what conditions, and what it was made out of. As much as possible, I want to make ethical and educated choices.

And speaking of that, I haven’t yet mentioned the democratic system. Here again, choices must be made, not only at elections, but at all times between them. I want to choose to stay engaged with what is happening in politics on all levels, to remain ACTIVE and support the people and political collectives who champion the values I hold dear, and policies I know to be best for the implementation of those values. If Trump’s ascension to the presidency has taught us anything, it is to stay awake, engaged, and ACTIVE — over 90 million people eligible to vote did not do so, in the recent U.S election.

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To conclude, as a woman of the world, my dream for our future is that we start recognising that DIVERSITY IS REALITY, globally and locally. And that we work hard together to create a world where diverse peoples, diverse women, can live free of structural exploitation, oppression and marginalization.

Thank you.


Decolonizing as a Spiritual Path.

This is a post about spirituality and connecting to ones indigenous cultural roots (which to me, are one and the same).

I recently came across the below video and experienced these wonderful goosebumps of recognition… the ones I get when I read something, see something or hear something that confirms an intuition I have already had about the path I am travelling on.

The interview clip is called ‘Decolonizing as a Spiritual Path – Leny Strobel, Center of Babaylan Studies’.

Below the youtube video is this statement:

“If decolonization has taught us anything, it’s this: part of our own healing is to no longer be the willing receptacle of these projections from the colonizer. What then becomes of us when we are emptied of colonial projections? I was reminded by a very wise woman mentor from India that my colonized self is only a sliver in the totality of my Filipino self. Yet, temporarily, it was necessary for the process of decolonization to take up time and space in the psyche in order to purge these projections so that I can come home full circle to the largeness of my own indigenous self.

“I use the term indigenous to refer to the self that has found its place, its home in the world. Emptied of projections of “inferiority,’ “third world,” “undeveloped,” “uncivilized,” “exotic and primitive,” and “modernizing,” it is the self capable of conjuring one’s place and growing roots through the work of imagination, re-framing history, and re-telling the Filipino story that centers our history of resistance, survival, and re-generation.” (A Book of Her Own, 182).

This decolonization process is in part what I wanted to capture in my piece ‘Blak on Both Sides‘. In that, I describe how I had to really struggle to fend off the projections of the colonizer+racists+colorists and accept both my indigenous “Black on Both Sides” Melanesian body and my inherited indigenous intuitive abilities. Today, I fully embrace my indigenous identity and my connection to my cultural roots – which I connect to through my intuition… my holistic connection with my ancestors and guides. 

So now I have a new vocabulary for my spiritual life: the path is one of decolonization 🙂 Pretty neat!!!


Mic drop on ‘all lives matter’.

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Media marginalisation of “the Other” in Australia.

‘The fact that they co-host the same show yet only one has been the subject of pointed attacks in the media makes it hard to argue that the problem, from the perspective of long-term TV insiders, isn’t one of race.’

– from ‘Why you should care about the casual racism on television; comparing the reaction to Waleed Aly’s Gold Logie nomination to the reaction to colleague Carrie Bickmore’s.

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Back in 2010, I wrote this post titled ‘People like us: media representation and social cohesion’. In short, the post is about the importance of seeing the full diversity of a country’s population reflected in the cultural media landscape; how good storytelling and media representation can foster understanding and respect for fellow citizens, and a sense of belonging and inclusion for otherwise marginalised people.

In that post, I quoted something Waleed Aly (whom I have been critical of on various occasions) said in his interview with Andrew Denton on program Enough Rope – about the importance of positive Muslim “role models” and icons in the media and public life, at a time when mistrust and marginalisation of Muslim people had taken root in Australia:

“I think we like to see reflections of ourselves in the public space and Muslims have been really short on role models in the public space in Australia or even in the western world. We’ve had some very successful Muslims. John Ilhan, the late John Ilhan’s a very good example of that. But at the same time his real name was Mustafa and he had to become John to become a success.”

“And when you see him [Bashar Haoli, first top grade Muslim AFL player], out there, and you see him do that, you suddenly for a moment have this belief, this realisation that I could do that, if I had the talent. But the thing that’s stopping me is that I’m no good, not that I happen to be a Muslim or that I come from a Middle Eastern background, and that’s incredibly powerful. It’s so powerful, I don’t think people who don’t have that problem who have never encountered not being represented in the public space in some way understand how debilitating that can be.” [emphasis mine]

Fast foward to April 2016, and public intellectual+professional print/radio/television broadcaster of many years Waleed Aly – along with broadcasting veteran and avant garde icon Lee Lin Chin – have become the FIRST EVER non-white Gold Logie nominees (in a list that includes 6 people). The Logie nominations are awarded based on a popular vote by citizens who care enough to cast votes in this popularity contest.

The response from media gate keepers and segments of the (white) media establishment to the announcement that these two public figures were on the list was… incredibly telling. Karl Stefanovic,  2011 Gold Logie winner who has attempted with some success to put himself forth as an enlightened person in regards to Indigenous relations and gender equality, couldn’t help but betray a sizeable blind spot he has in this pathetic Today show exchange with two other well-paid white public figures:

Ben: “Where is Lisa Wilkinson’s Gold Logie?”
Karl: “Lisa’s too white.”
Ben: “Is that it?”
Karl: “That’s it.”
Lisa: (laughing) “I got a spray tan and everything, still didn’t make it. What can you do?”
Karl: “Logies controversy. Boom.”

In the segment later defended by the host network as not about race, Stefanovic also joked that despite being white “on the outside”, he was “dark on the inside”; then was hailed by co-host Ben Fordham as a trailblazer. Meanwhile, the usual suspects in the media establishment reacted to the announcement of the two highly accomplished non-white broadcasters being nominees as if a political leader had tried to steal an election.

New Matilda published this rebuttal pointing out the rank hypocrisy, inconsistency, racism and Islamophobia that characterised the bizarrely heated (but not surprising) reactions to Aly and Lin Chin being nominated. I just want you to ponder, for one minute, what it might be like to live as a brown-skinned person in a country in which one of the only public figures who looks like you, and that you may identify with – an accomplished, law-abiding centrist intellectual – is attacked based only on his status as a non-white man.

Regardless of what other privileges of citizenship you have, do you think it does an individual’s or community’s psychological state any favours to live in a context in which any success that non-white (or non-majority) people enjoy is denigrated, mocked and blamed on the ego-preserving concept of “reverse discrimination”? Or blamed on affirmative action – an often necessary policy approach to redress well-established pro-white hiring and selection bias? Even when the non-white people in question were actually selected based on popular public vote?

Think about how the reaction to these two media figures might mirror the marginalisation of unapologetically non-majority people in Australian society at large. And I use the term unapologetically in a positive sense. Both Aly and Lin Chin have been on our screens for ages. Lin Chin has endured much abuse for her ethnicity, voice, looks and style over her career; yet continues to kick ass as an avant garde icon. Aly has endured a lot of racist abuse, but continues to speak out against racism and a range of social abuses.

Perhaps the “issue” unconscious racists are having is not that mild-mannered Aly and non-political Lin Chin are not white – I can imagine the same people and news organisation wholeheartedly embracing and supporting a non-white person who attacks others who speak out about racism, cultivates a conventional style and uncritically supports the status quo and nationalism (they gave one such person her own column and regularly consult her for these kinds of opinions).

Maybe the real root to the aversion to Lin Chin and Aly is that they have not shed the things that make them ‘the Other’ in many people’s minds – whilst simultaneously owning their identity as Australians. As it should be.

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Interesting fact: the proportion of Australians born overseas has hit a 120-year high (March 2016 ABS statistics) and Screen Australia recently announced a research project to ascertain just how diverse cast and storyline diversity has been in Australian television drama over the last five years. I’ll write about this in an upcoming post.

And I’m sorry this post was late – it’s been a crazy, but intensely creative, week.


Unlearning indoctrination: a conversation with Mandela’s white Afrikaaner secretary.

“What might it take for you to change your mind? Nothing simple, like what you’re going to have for lunch, but your whole ideology? Maybe even the belief system you’ve carried with you from childhood?”

– RN Life Matters, 16 February 2016.

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Yesterday I listened to RN Life Matters’ interview with Zelda la Grange, author of the book Good Morning Mr Mandela: A Memoir. For 16 years, Zelda faithfully worked for Nelson Mandela – first as a typist in the new Mandela-led government in 1994, then as his private secretary for many years after. Her story is remarkable for many reasons, but one in particular: Zelda, born a white Afrikaaner in apartheid South Africa, was a racist by the age of 13.

In fact, when the referendum was held in 1992 to end apartheid, 21 year old Zelda voted ‘No’. The reason why, she explained on Life Matters, was white privilege:

“I voted no, because this serves my being, I am comfortable living apartheid, I am privileged, so I didn’t want this to end… I am on the receiving end of apartheid, the positive side, so I didn’t want it to end and I voted no in the referendum.”

Zelda was raised in a very conservative (read: racist) household that believed, as most white South Afrikaaners did, in the rightness of apartheid: white supremacy, racial hierarchy, the physical and political separation/control of ethnic groups. She describes how the ideology supporting the regime was reinforced through propaganda via the media, the education system, and white churches. Zelda says:

“We never questioned it, because we were on the receiving end of privilege.”

The system of apartheid involved the complete dehumanisation and brutal treatment of indigenous South Africans. Zelda mentions in her interview just two of the many manifestations of this dehumanisation: the births and deaths of Black Africans were not even officially registered; and the movements of Black Africans were restricted and brutally policed.*

She notes, though, that a weird sort of cognitive dissonance was in play, as so many white children were brought up by loving Black domestic workers; Zelda herself adored her Black caregiver. But, she says, these Black people were acceptable because they were serving white people; those beyond a white household’s Black servants were not acceptable or worthy of fond human regard.

In February 1990, after 27 years of incarceration for being a liberation activist and “terrorist” against apartheid, it was announced that Nelson Mandela would be freed from jail. Zelda recalls being in the family swimming pool when she found out; her father, who regarded Mandela as an evil Communist, came outside and said to her:

“Now we are in trouble… the terrorist [Nelson Mandela] has been released.”

Not knowing who he was, Zelda was unperturbed by the news and continued relaxing in the swimming pool. Her father, fully aware of both the karmic debt accrued by centuries of brutal oppression by whites of Black Africans, and Mandela’s status as a resistance leader, feared the retaliation – and the possibility of Mandela leading it.

Zelda explained the white fear:

“Retaliation, because of centuries of oppression and discrimination, and I think understanding it now that we really feared that if Black people had the opportunity, they would retaliate.”

In 1994, despite having voted against the ending of apartheid in the 1992 referendum, Zelda took a job working as a typist for Nelson Mandela’s secretary, in the newly elected Mandela government. Psychologically it was a tense time for the white oppressors, even as it was a time of hope and liberation for all who worked to end apartheid (and of course, all who were oppressed by it).

At some point during her two years as a typist, Zelda nearly bumped into President Mandela and his security detail in a corridor. The chance meeting was an unexpectedly emotional, life-changing experience for her. Not only did Mandela stop and extend his hand to greet Zelda first, but he spoke to her in Afrikaans – her language. The language of those who had violently oppressed his people for centuries and incarcerated him for nearly three decades.

This excerpt from Zelda’s book describes the meeting:

“One doesn’t really know what to do at that point except cry, which I did. It was all too much. I was sobbing. He then spoke to me, but I didn’t understand him and was completely in shock. I had to say, ‘excuse me Mr President’, for him to repeat what he had just said to me, and after gathering my thoughts, I realised he was addressing me in Afrikaans – my home language. The language of the oppressor.”

The significance of Mandela addressing her in this language was profound; Mandela had said that when you speak to a man in his language, you speak to his heart. It was a great gesture of respect, afforded to a young privileged Afrikaaner woman who had voted to keep apartheid, yet went on to be on the payroll of the new Mandela-led government.

Zelda’s tears were tears of guilt. The realisation hit her instantaneously; the warmth and gentle kindness Mandela radiated deepened the sense of guilt she felt. Zelda could not fathom why he stopped to meet her, a low ranking staffer – and an Afrikaaner one at that. Seeing her emotional distress, Mandela put his hand on her shoulder and attempted to calm her down.

Thus began the unlearning of Zelda’s lifelong indoctrination. 

It is remarkable that the charisma and calming moral leadership of one person was able to trigger in many the undoing of what remains a huge problem for humanity – learned and deliberately taught supremacist thinking. Zelda’s transformation mirrored that which other whites were going through at the time; she recalls witnessing others having the same reaction to Mandela, the same experience of guilt realisation.

Because as Zelda’s father’s reaction to Mandela’s release had demonstrated, the white fear was retaliation – coupled with the desire to maintain privileges, it basically ensured racial hostility against the oppressed population for all eternity. But Mandela subverted their expectations. Zelda told Life Matters:

“It would have been justifiable for him to have resentment, and yet he did exactly the opposite.”

Mandela’s choice of forgiveness, negotiation, and conscious peace made her and many other whites feel grateful, disabled their fear-based defense mechanisms, and enabled them to finally see the horror of what they had inflicted upon Blacks and people of colour.

Some time later, Zelda had the opportunity to see President Mandela speak at an official lunch; in attendance were representatives of the ‘rainbow coalition’ of the new South Africa. Mandela calmly (and almost fondly) shared experiences of his incarceration. Here, Zelda realised the gravity of what had been taken from him – that he had been imprisoned longer than she had been alive, for fighting against injustice.

In the interview, Zelda again describes the “awful” shame that overcame her; but it was mixed with the realisation that Mandela was not interested in white shame, but reconciliation and progress. It has to be said, though, that Zelda’s shame – really the dissolution of the ego that blinds those who benefit from systemic oppression to the evil of it – was (and is) essential to both reconciliation and progress.

On a personal level, guilt and the emotion of shame – which accompanies true empathy with the oppressed – is necessary in order for the unlearning of indoctrination to occur. 

This enables reconciliation on a societal level, too: genuine recognition of wrongdoing against an oppressed population by those who benefited from that oppression occurs when enough individuals in the oppressor group have become aware of and subdued what I call “the collective oppressor ego” (its hallmarks: defensiveness, sense of entitlement, centering of the oppressor’s worldview/history, and resentment of the oppressed group).

On the other “side”, an oppressed group’s refusal to retaliate after being empowered, and a willingness to transform the pain of oppression through forgiveness of former oppressors, is also necessary for reconciliation to occur – and facilitates the unravelling of indoctrination. Mandela understood this – though some liberation activists criticised him for giving up too much in negotiations with the apartheid government, he knew his approach was necessary in order to placate an indoctrinated, fearful and violent white minority… a privileged population who perceived equalilty as a loss.

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*The current wikipedia entry for Apartheid is actually a good introduction – read it here.

You can listen to Zelda la Grange’s full Life Matters interview here.